John Stuart Mill in his classic book On Liberty takes pains to point out that he is not saying that there must always be dissenting opinions. He does not say that a truth unanimously adopted does not at that moment stop to be a truth. Mill admits that when a doctrine does achieve near universal acceptance, that makes it more difficult. That is a serious drawback, because the necessity of explaining it to opponents or defending it against their attacks is most beneficial. But the absence of that does not end the matter. He says then teachers or others who are trying to persuade must find a substitute. They must find “some contrivance for making the difficulties of the question present to the learner’s consciousness, as if they were pressed upon him by a dissentient champion, eager for conversion.”

This is precisely the method adopted by the legal system. We call it the adversarial system. Both sides of a dispute are represented by competent advocates who make sure that the judge or trier of fact or law is fully apprised of all arguments in favor of a proposition or against it. That is why judges never want to proceed unless both parties to a dispute are represented by capable advocates. If they do not ensure this, the judge might make a mistake. Of course, even under the adversarial system, judges can make mistakes, but the chances are much less when that system is respected. It is a system that has stood the test of time.

Mill uses another example of a contrivance to substitute for full argument by both parties. This is the use of the Socratic method so loved by my insurance law professor. The system was based on a proper understanding of the classics of Greek philosophy brought forth by Plato. I remember reading some of those dialogues in my first year of university. Plato had Socrates often start a discussion by considering a commonly held opinion and then chipping away at it. Socrates referred to himself as an annoying “gadfly.” Annoying yes; but essential to the task of seeking the truth. Mill put it this way,

“The Socratic dialectics, so magnificently exemplified in the dialogues of Plato, were a contrivance of this description. They were essentially a negative discussion of the great questions of philosophy and life, directed with consummate skill to the purpose of convincing any one who had merely adopted the commonplace of received opinion that he did not understand the subject—that he as yet attached no definite meaning to the doctrines he professed; in order that, becoming aware of his ignorance, he might be put in the way to obtain a stable belief, resting on a clear apprehension both of the meaning of doctrines and of their evidence.”

Mill also mentioned how a similar approach was used by the famous “school disputations of the Middle Ages.” This technique was designed to make sure that a young student of theology understood fully his own position and in consequence the position of his opponent so that he could successfully argue for one and confute the other. Of course, as Mill realised, the Schoolmen had one fatal flaw that Mill would never countenance by his methods, the Schoolmen accepted authority rather than reason. That made them infinitely inferior to the Socratic dialogues.

Law courts in the common law system suffer from the same defect. In matters of law Common Law courts accede to the authority of precedent that they are not free to challenge. At least theoretically that is the case. In practice sharp judges can often reach the conclusion they want to reach. While I love the adversarial system of Common law courts, I too am opposed to dogged obeisance to authority and think this is one of the reasons that courts make so many serious mistakes. If an aeronautical engineers used this method no one would want to fly.

For all of these reasons Mill emphasizes that it would be eminently foolish to disregard the opportunity to hear contrary opinions when they are offered. It is so difficult to create artificial contrivances to ensure that contrary views are heard, that decision makers should never forgo genuine contrary views. They should be embraced, never constrained. Mill concludes as follows, “If there are any persons who contest a received opinion, or who will do so if the law or opinion will let them, let us thank them for it, open our minds to listen to them, and rejoice that there is someone to do for us what we otherwise ought, if we have any regard for either the certainty or the vitality of our convictions to do with much greater labour ourselves.”

Free speech is always beneficial to the holder of opinions, whether true or false, provided the commentary is genuine and not frivolous or vexatious or totally absurd. As Mill said, such opinions should be “embraced, not constrained.’’ the contrary opinion and then deal with it.

That is why we need free speech.

Coke used to claim that ‘Coke adds Life.”  I would suggest, based on my reading of John Stuart Mill htat debate adds life. Mill makes another important point in his classic book On Liberty, to illustrate the truth of this position. He points out

“it is illustrated in the experience of almost all ethical doctrines and religious creeds. They are all full of meaning and vitality to those who originate them, and to the direct disciples of the originators. Their meaning continues to be felt in undiminished strength, and is perhaps brought out into even fuller consciousness, so long as the struggle lasts to give the doctrine or creed an ascendancy over other creeds.”

After that they die.

I will give another example that obviously does not come from Mill. It has often been remarked with interest that the Christian religion is much more vibrant in the United States than all or most other western countries. Why is that?  Some have felt that the reason for this remarkable achievement is the counter intuitive fact that in the United States religion has been kept separate from the state and the state has not been allowed to establish a religion. As a result, the US has robust religious freedom. As a result of this freedom of religion, each sect has to be constantly aware that there are competitive belief systems out there. No creed can take for granted that authority will support it. It must convince adherents to stick with it and must convince others to join if it wants to grow adherents. No sect can rely on official support. That is exactly what religious groups needs—convincing.  Anything less will be a dead creed. As a result each religious group must remain vibrant or it will lose out to competitive religious groups.

It is interesting that religious groups often forget this fact when they lobby governments to support their religious positions. For example, many Christian groups are keenly disappointed when they are not allowed to have public schools adopt and encourage their particular viewpoints. In the United States, reading the Bible in school has been prohibited. The amazing thing is that the United States without an established church has the most vibrant churches.

Establishing a church or a church doctrine has the opposite effect of making it less real and less meaningful, because no one is required to consider alternatives or debate its merits.

In Europe, for example, where churches have become identified with the state, the religions have become less vibrant. The absence of free discussion and debate leads to religious views become encrusted over and ultimately dead. Religious groups should be the ones to resist their own establishment as official religions.

That is why received opinions tend to be dead opinions. We all know that intuitively. We remember best what we have actively worked hard to learn. If someone tells us something it tends to stick.  I remember when I was a law student. I wanted professors to spoon feed me. The last thing I wanted was for the Professor to ask me a question and defend it. That was hard and scary. Being spoon fed ideas and principles was much easier.

Law school was taught on the basis of the case system. In other words we considered actual law cases where judges had made decisions and then we tried to extract principles from those cases that we applied to new situations.

I had one Professor in First year Tort law who was a brilliant and engaging lecturer. I loved his class. He summarized each case we had to know to such an extent that we did not even have to read any cases. In fact, he gave us the principle of each case and I dutifully wrote them down. He even told us we did not have to read a single case!  That made it very easy. Then at the end of the school year, to prepare for the exam,  I wrote crib notes reducing each case to one principle. I memorized about a 1,000 case names with a legal principles reduced to one or at most 2 lines. I was amazed at how well I could memorize. In fact I got an A in that class and was extremely pleased with myself as a result. I should not have been so pleased. I had not really learned much.

In my second year of Law School I took a course in insurance law. We had no choice. It was a compulsory course. I would not have selected the course because the Professor had a reputation for using the Socratic method. He asked us questions about actual cases that he assigned for us to read. In fact if we did not read a case he threw us out of the class because we were then not in a position to discuss it, for we knew nothing about it. That was humiliating and we did not want that to happen. So we dutifully read each assigned case.

Then in class the Professor of Insurance law never or rarely lectured us. Instead he asked us questions about the cases. I was constantly in fear for this approach, because I liked to sit with my head down writing notes, not wanting to be asked questions. After all having to answer questions would make me think. I did not want to think. I wanted to be told. This professor did not allow that. We had to read, we had to discuss whether we liked it or not. We had to think!

I was frequently surprised at how the Professor managed to find things in cases, which I had diligently read but failed to notice. He was brilliant. He found nuances to the legal principles that I could never find. He was a fantastic professor as I eventually realized after my fears subsided and I got used to what I had to do.

Eventually I realized I was enjoying the course and learning a lot. I loved the course. The Professor became my favorite Professor. Not only that but I was amazed at how much I learned in that class. I do not remember how well I did in that course. It did not matter for I had learned so much.

I was even more amazed, many years later how much knowledge I had retained from that class, even though I never practiced in the area of insurance law. The knowledge that was hard earned stuck with me for decades. The principles of tort law, which I had learned so well by rote memorization soon disappeared into the ether. I soon forgot them all. I did not really learn them because I had not engaged in the subject. Sitting back and learning by rote is a poor way to learn, even when the professor is very good and engaging. The principles I had memorized were not really meaningful. They were not alive inside me as the principles of insurance law were. As soon as the exam was over I started to forget what I had learned by memorization.

I think it is the same with principles of religion or ethics. The hard won principles which we must defend mean the most. The easy answers are dead and soon forgotten.

Many years later I became a part time teacher of law at the same University. I realized that I did not want to lecture students. I realized they would not really be engaged if I did that. So I became the type of Professor I had hated in Law School. I used as best I could the Socratic method that my Insurance law professor had used. I wanted my students to become engaged and learn something that would stick in their minds. I wanted them to debate and consider alternatives. I did not want to them to memorize even my ideas and my theories. I hope I did that. I drilled them with questions and made them defend their positions.

Indoctrination is not the best way to teach and is not the best way to learn. Indoctrination leads to the death of doctrine, as odd as that sounds. I know many parents who think they must do that, and provided it is done from a very young age, can lead to doctrines becoming so unconsciously accepted that they are never challenged and so long as person does not think about them, they might be held on to. But that is not a good way to bring such doctrines to life. That is a good way to create beliefs that are paper thin and blow away in the first gentle breeze of challenge or discussion.

Eventually I realized I was enjoying the course and learning a lot. I loved the course. The Professor became my favourite Professor. Not only that but I was amazed at how much I learned in that class. I do not remember how well I did in that course. It did not matter for I had learned so much.

I was even more amazed, many years later how much knowledge I had retained from that class, even though I never practiced in the area of insurance law. The knowledge that was hard earned stuck with me for decades. The principles of tort law, which I had learned so well by rote memorization soon disappeared into the ether. I soon forgot them all. I did not really learn them because I had not engaged in the subject. Sitting back and learning by rote is a poor way to learn, even when the professor is very good and engaging. The principles I had memorized were not really meaningful. They were not alive inside me as the principles of insurance law were. As soon as the exam was over I started to forget what I had learned by memorization.

I think it is the same with principles of religion or ethics. The hard won principles which we must defend mean the most. The easy answers are dead and soon forgotten.

Many years later I became a part time teacher of law at the same University. I realized that I did not want to lecture students. I realized they would not really be engaged if I did that. So I became the type of Professor I had hated in Law School. I used as best I could the Socratic method that my Insurance law professor had used. I wanted my students to become engaged and learn something that would stick in their minds. I wanted them to debate and consider alternatives. I did not want to them to memorize even my ideas and my theories. I hope I did that. I drilled them with questions and made them defend their positions.

Indoctrination is not the best way to teach and is not the best way to learn. Indoctrination leads to the death of doctrine, as odd as that sounds. I know many parents who think they must do that, and provided it is done from a very young age, can lead to doctrines becoming so unconsciously accepted that they are never challenged and so long as person does not think about them, they might be held on to. But that is not a good way to bring such doctrines to life. That is a good way to create beliefs that are paper thin and blow away in the first gentle breeze of challenge or discussion.

If heretics feel reticent to discuss the consequences of their dissent there is never any fair and thorough discussion of heretical opinions and we miss out on the possibility that something of value might arise from such discussion. We are then the poorer for that. It is our loss. As John Stuart Mill said,

“But it is not the minds of heretics that are deteriorated most by the ban placed on all inquiry which does not end in the orthodox conclusions. The greatest harm done is to those who are not heretics, and whose mental development is cramped, and their reason cowed, by the fear of heresy.  Who can compute what the world loses in the multitude of promising intellects combined with timid characters, who dare not follow out any bold, vigorous, independent train of thought, lest it should land them in something which would admit of being considered irreligious or immoral? … No one can be a great thinker who does not recognize, that as a thinker it is his first duty to follow his intellect to whatever conclusions it may lead.  Truth gains more even by the errors of one who, with due study and preparation, thinks for himself, than by the true opinions of those who only hold them because they do not suffer themselves to think.”

We need our rebels, mavericks, and dissenters. We don’t need more people that just agree with us.

Yet Mill acknowledges, “Not that it is solely or chiefly to form great thinkers that freedom of thinking is required. On the contrary, it is as much and even more indispensable to enable average human beings to attain the mental stature which they are capable of.” This is extremely important! Freedom of discussion and thought is crucial for ordinary people, not just great intellects. People like me. People like you. We must be free from constraint—social or legal—to think freely in order for each of us to be the best that we can be. If we allow ourselves to be cowed, we will not be the best we can be. Our “mental development will be cramped.”  For years, I kept my religious views to myself or to a small circle of compatible thinkers. This was a huge mistake! I allowed my mental development to be cramped! I am now horrified of what I have done. I will never be a great thinker, but until I free myself to speak and think and debate freely I will not be the best thinker I can be.

Each of us must break the yoke of authority, even authority with “mere” social power, for that is often the most pernicious power. We have to break out so that we can become the best it is possible for us to be. If we don’t do this, we choose to accept a second-rate self—a poor and paltry thing. And, of course, as Mill argues, all of us will lose out. We all need the heretics!

Even though we no longer put radicals to death for their opinions, John Stuart Mill argues, we must take a lesson to heart. Currently, “our merely social intolerance kills no one, roots out no opinions, but induces men to disguise them, or to abstain from any active effort for their diffusion,” and that is just as bad.  In other words our censoring pressure is just more subtle. That is not good enough. We still must avoid, at all costs, censoring those opinions. We must allow them to be discussed freely, because they might be right, and we will never know if they are right or wrong unless we permitted them to be fully and freely debated by one and all.

It is often comfortable for us to bar fractious debate by “soft” means that do not include fines or imprisonment as was formerly done for we can feel at peace. This is often a convenient way to have peace in the intellectual world, but, as Mill says,

“But the price to be paid for this sort of intellectual pacification is the sacrifice of the entire moral courage of the human mind.  A state of things in which a large portion of the most active and inquiring intellects find it advisable to keep the general principles and grounds of their convictions within their own breasts, and attempt, in what they address to the public, to fit as much as they can of their own conclusions to premises which they have internally renounced, cannot sent forth the open, fearless, characters, and logical, consistent intellects who once adorned the thinking world.”

This is a particular problem in the modern world. For example, I have heard some intellectuals feel constrained to keep their opinions to themselves for fear of reprisals from those in authority.  Sometimes they are referred to as “the woke” authorities. Conservatives in universities sometimes claim they are not allowed to speak freely by such pressures by those leftists in authority.  To the extent this is true those liberal intellectuals must be compelled to change their suppression of free thought. Suppression of free thought causes us all to suffer for we lose the benefit of hearing dissenting opinions.

That is why we must do everything, as Mill said, to ensure that “the open, fearless, characters, and logical, consistent intellects who once adorned the thinking world” are entirely free to engage with their discussion at all times in a fearless way without any social pacification! We need that. That is for our benefit; not just theirs! We must never abandon or constrain anything that might enlarge the minds of others so that they feel free to engage in the most daring of speculations on the highest subjects.